First Nations Australia literature

Monday musings on Australian literature: Blak and Bright, 2024

/ whisperinggums / 32 Comments

Eight years ago, I wrote a post about a new festival called Blak and Bright, which was described at the time as “the debut event of the Victorian Indigenous Literary Festival”. I am thrilled to find that eight years later, this festival is still going strong. So often festivals, and literary initiatives in general, appear on the scene, but soon falter. Not this one. Now formally named the Blak and Bright First Nations Literary Festival, it is held annually in Naarm (Melbourne). This year’s dates are March 14 to 17, making it a four-day event.

Their “mission statement”, to use my terminology, is simple and to the point:

We believe that Blak stories are for everyone.

The Festival, they say, is unique, “with over sixty First Nations artists front and centre”. It celebrates “the diverse expressions of First Nations writers and covers all genres from oral stories to epic novels and plays to poetry”. In 2024, they are offering new events, alongside favourite events from past Festivals. Most sessions are free and some will be live-streamed, so you can register to receive the link. This is why I am posting on it now – there is still time to register!

The theme for 2024 is Blak Futures Now, with the tagline reading “Stories, epics, poems, monologues, history, activism. Embrace the diversity of expression, paving the way for Blak futures now.” This year’s keynote address, State of the Nations, will be delivered on opening night by Goa-Gunggari-Wakka Wakka Murri woman from Queensland, Leah Purcell (whose versions of The drover’s wife I posted on in 2022). This session does have an admission fee, as do a few, mostly performance-oriented, sessions.

To whet your appetite, here are some of the sessions (all of them free, but bookings are essential):

  • Yung, Blak and Bold: a festival regular, this year’s session is promoted as “get a glimpse into the minds of young writers who are shaping the future of Blak literature. With John Morrissey, Stone Motherless Cold, Susie Anderson and moderated by Neika Lehman”.
  • Blak Book Club: another regular, with this year’s club discussing Melissa Lucashenko’s Edenglassie and Jane Harrison’s The visitors, moderated by Daniel Browning.
  • YA Awesome: this session is just what its name implies, that is, it’s about writing “compelling narratives that young adult readers love to read”. It will feature some writers I don’t know, which is probably not surprising given my reading interests – Gary Lonesborough, Graham Akhurst, and Melanie Saward.
  • Sistas Are Doin’ It: another regular, with this year’s women being Deborah Cheetham Fraillon, Helen Milroy, and Debra Dank (see my review of her book We come with this place). They will talk about how they write “while juggling the many roles Aboriginal women fulfil in their communities”,

These next sessions are also free but I want to list them separately because their topics cross over all the others! They are:

  • Language Lives: the program describes it as follows, “What role do First Nations languages play in Australia’s creative outputs? You might be surprised. With Kim Scott, Kirli Saunders, and moderated by Philip Morrissey”. (I have written about a lecture Kim Scott gave on recovering languages.)
  • Blak Imprints: I don’t know which imprints the participants will be discussing, but we all know how critical supportive publishers are for getting diverse/minority writers out there. In this session, Rachel Bin Salleh, Tisha Carter, and Yasmin Smith will “discuss the importance of First Nations imprints in publishing. What else is needed in the publishing ecology?”
  • Who Can Critique Blak Work: I’d especially love to be at this one. We talk a lot about “own” story-writing, but I have raised a few times here the issue of critiquing the work of cultures very different from my own. How can I do it, or, in fact should I do it? What would it mean if I didn’t? The session is described as follows, “Should only Blak critics critique Blak work? What does the Blak lens bring to the process? With Bryan Andy, Daniel Browning, Declan Fry, Tristen Harwood and moderated by Davey Thompson”.

These are just a few of many sessions being offered. There are sessions on poetry and songwriting, there are readings, and more. Check out the program at this link if you are interested. You can see the names of all the artists, and the sessions they are appearing in, at this link.

Are you likely to attend – in person, or online?

Melissa Lucashenko in conversation with Alex Sloan

/ whisperinggums / 20 Comments

I can’t believe it’s been a year since I attended an ANU/The Canberra Times Meet the Author event, but this year has been packed. Finally, though, we were free on at the right time – and the event happened to be one of high interest for me, Melissa Lucashenko being interviewed about her latest book, Edenglassie. The interviewer was popular ex-radio journalist and well-known Canberra booklover, Alex Sloan.

I have posted on Lucashenko several times before, including on her Miles Franklin award winning novel, Too much lip. I don’t always hang around for book signings these days – do authors really like doing them? – but we thought we’d see how long the line was. It wasn’t too long, so I decided to hang around. When it got to my turn I told her that I loved that she could write with humour about serious things. It’s a skill. Quick as a flash, she signed my book “For Sue / Keep laughing/ Melissa Lucashenko”. It was worth lining up for.

The conversation

The event started as always with MC Colin Steele, acknowledging country and introducing the speakers. He explained that the title of Lucashenko’s latest book Edenglassie, comes from the name, combining Edinburgh and Glasgow, that was nearly given to Brisbane in early colonial times. He summarised the book as being about the “impact of loss of country” but also being a “novel of strength and love”.

Before getting into the conversation, Alex Sloan referred to the elders at Uluru and their request of us, the Voice, that we are now voting on in this weekend’s referendum – and asked us all “to do the right thing”. Problem is she was probably preaching to the converted.

I’m going to use first names, mostly, in the rest of the report where the alternative would feel too formal.

Alex started the conversation by referring to a review in The Guardian which described the novel in terms of its “flair, humour, generosity” and as being a novel about ongoing resistance. She then asked Melissa to share the origins of her novel.

Melissa commenced with “hello friends” and said she’d like to “extend good feelings to anyone touched by events in the Middle East”. There’s nothing much else she can say, she said, but “war crimes are never ok”.

She then introduced her novel, describing it as a historical novel, with a contemporary thread to add some humour. She said it had grown out of the memoir she’d read of the Queensland “pioneer” Tom Petrie. She told an amusing story about being in London at the same time as Alexis Wright, then working on Carpentaria (my post), and as Peter Carey, who had won the Booker Prize with True history of the Kelly Gang. We are talking around 2001, I guess. Apparently, after they’d had a brief moment with Carey, Wright, who liked Carey’s book, also said that the problem was that Australians “write too many historical novels”.

Melissa took this to heart, and so her first three novels were contemporary novels. But, on catching up with Alexis Wright several years later, she reminded Wright of her comment. Wright looked at her, and clarified that she meant “white people write too many historical novels, not us”. Lucashenko went back to her historical novel interest!

Alex then moved the discussion on to place, noting the epigraph from Jean Rhys’ Wide Sargasso Sea. It comes from when the now locked-up Antoinette is told she is in England, and responds “I don’t believe it…and I will never believe it”. Lucashenko explained its application to her novel, to the fact that Australia is “aways Aboriginal land”. All her books are about place she said.

Alex asked about the novel’s first line, which describes Granny Eddie “falling, falling, falling”. Lucashenko said that besides Granny’s literal fall, it also alludes to an old woman “falling, falling, falling” in a Thea Astley* novel, and to the biblical fall.

Next, Alex turned to the novel’s love theme. Lucashenko said it has two love stories, one in each time period. Blackfellas are human too, she said, and deserve “love, joy and peace” like anyone else. I hate that she feels she has to say this. What sort of world do we live in? Anyhow, Alex described the historical lover Mulanyin as “hot, move over Mr Darcy”, she said. She asked Melissa to do a reading, which she did, from Chapter 8, when the historical section lovers meet. “Love at first sight,” said Alex.

The conversation moved from Mulanyin and his love interest Nita to the modern storyline and the character of Winona, who, Lucashenko said, is around 27 or 28, and “likes to tell it straight”. Alex asked her why she interlinked this modern story with the historical one, and the answer was clear and to the point. She wanted to counteract the trope of the dying race. It has been slowly changing since Mabo, but is still evident. Because of it, she never kills off her Aboriginal characters. She also wanted to balance feisty characters still here in 2024, who are talking back, with her historical figures.

From here, Alex asked Melissa about Edenglassie being a work of fiction. Lucashenko responded that although it was a work of fiction, she’d done a lot of research. She’d agonised on getting facts right, because she had Keith Windschuttle on one shoulder and Andrew Bolt on the other (an image that tickled Alex.) She knew her novel would be attacked because she was telling the story from a non-conservative position. Her historian friend reassured her, though, that “it’s all fiction” – a position I don’t disagree with. Melissa also shared Barry Lopez’s point that everything in life is “story and compassion”.

At this point we returned to the title. Lucashenko elaborated on Colin Steele’s intro, saying it had come from the Scottish Chief Justice Forbes who had established a property in NSW called Edenglassie, and had liked it so much that he tried to later give this name to Brisbane. It’s a great find for a writer. Lucashenko loved it with its “Eden” and “lassie” (for a feminist like her) references. 

In terms of the novel’s perspective, she said that at the time the historical part of the novel is set, the Aboriginal people, who were in the majority at that point, felt the whites would go away. This brought us back to discussing Mulanyin, whom Lucashenko described as brave, and a fisherman. She did another wonderful reading from early in the book, when he is taught some lessons by his elders, but taught in the way First Nations culture does it, which, as Lucashenko describes it, is “you go work it out”. In this case, the lesson involved honouring old ones and not being destructive out of greed. 

Lucashenko also explained that her idea for the novel had its origins in the fact that next year will be the bicentenary of white Queensland. She wanted to provide an Aboriginal perspective on the story but it developed into something more complex, that included love, and also encompassed the idea of “what could have been”. 

She talked quite a bit about Tom Petrie who had established a pastoral station with the permission of the local Aboriginal headman – in a location that was strategically chosen by that headman. The central question of the novel concerns “what was going through these people’s minds”. Things could have been different then, she said, and could still be now. There’s the paradoxical idea of British pluck and courage versus the facts involving murder, mayhem, theft. The conversation teased out several complex ideas about colonisation – attitudes to law, and to beliefs, for example. Lucashenko talked about pastoral workers being branded, and how that can be seen in two ways – it marks a person as a slave, but it can also work as protection (as in “don’t shoot me, I belong to Petrie”.)

Her story explores how colonisation could have been done differently. In Petrie’s case, for example, it was still colonisation, but the way he did it saved Aboriginal lives and partly at least protected their culture. I’m intrigued. Without having read it yet, I can see why she felt the need to prepare herself for attacks. (She’s been attacked before for her “non-conservative”, confronting exploration of difficult subjects.)

Alex talked about the section in the book where Mulanyin asks for permission to marry Nita. She felt it explained things about Aboriginal practices and beliefs that she had not known (which is how Debra Dank’s We come with this place impacted me, so I look forward to continuing that journey here.) Lucashenko then talked about the novel’s modern thread, about Winona confronting the wanna-be (my term) Aboriginal, and her upfront message to him. About this, Lucashenko said that “being harsh is not blackfella law” but there is also a “right way”.

Q & A

On what she learnt about herself through writing each novel: That she has stamina for writing, though not for much else. So, the lesson is, “Do what you are good at”! 

On not providing a glossary for words in language: Meaning can be understood with a little work; knowledge is best earned not given. (Love this.) 

On the novel taking four years: She has been writing this novel her own life, but serious research for it started in 2019, just before the fires, floods and pestilence!

On how Brisbane is affected by its history: All Australia is affected by colonisation, but in Brisbane’s case it was a brutal penal settlement, giving meaning to that phrase, ”Another day in the colony”, which still has meaning today. Melissa talked about the question “Are you a monkey or an ape” experienced by an Aboriginal woman prisoner in Logan in 2014.

Vote of thanks

Lucy Neave (whose novel Believe in me I’ve reviewed), gave a sincere vote of thanks, which included thanking Melissa for the special readings from her book (there were three.) She described Edenglassie as a generous book, that’s “compelling, accessible, and meticulously researched”. It encompasses diverse values, she said, and shows what enormous value we can get “if we listen”. 

I would add thanks to Lucashenko for her gracious handling of occasional clumsiness from her questioners, because we whitefellas can be hamfisted at times.

* First Chris Flynn (Here be Leviathans) and now Lucashenko admit to the influence of Thea Astley. Love it

ANU/The Canberra Times Meet the Author
MC: Colin Steele
Australian National University
12 October 2023

Canberra Writers Festival 2023: 3, A Jewel of a Book

/ whisperinggums / 15 Comments

Which book you are presumably wondering? The session’s subtitle will give you a hint: Debra Dank in Conversation with Evelyn Araluen. The book, then, is Debra Dank’s We come with this place, which won a record four prizes in this year’s NSW Premier’s Literary Awards (as I described in my post).

The session description commenced with:

We come with this place is deeply personal, a profound tribute to family and the Gudanji Country to which Debra Dank belongs, but it is much more than that. Here is Australia as it has been for countless generations, land and people in effortless balance, and Australia as it became, but also Australia as it could and should be…

It described Dank as “a Gudanji/Wakaja woman” and Araluen as “born and raised on Dharug country [and] a descendant of the Bundjalung Nation”. If you read my second CWF post from yesterday, you’ll see that I have already “met” Debra Dank and Evelyn Araluen. That whetted my appetite for this more focused one-on-one session.

The conversation

Oh my, what a session this was in terms of complex ideas that challenge western world views being presented in a respectful but unapologetic way. After all, why should they be apologetic.

Araluen started by introducing Dank from the formal bio, and ending with the fact that her book had won “incredibly significant accolades”. The session’s title, she explained, had come from Tara June Winch’s description of it as “a jewel of a book”.

The session discussed several issues, but a recurring one concerned the book’s narrative style and how it reflects “Indigenous narrative practices” as Dank framed it. I was keenly interested in this because I have been aware of First Nations Australian storytelling (oral and written) as being different but identifying the difference has not been so easy!

Dank said in response to Araluen’s opening question that she hadn’t set out to write a book, so she was still developing her relationship with it “as a book”. She wrote it for her kids, and saw it as essentially a conglomeration of stories and events. Araluen picked up on this and talked about how the book comprises an interweaving of language, memory, time, and place. Critics, she said, have been trying to find a way to describe Indigenous storytelling by using words like “interweaving”. Dank saw this sort of interweaving as integral to “Indigenous narrative practices”, to Indigenous storytelling.

Araluen commented on how well Dank conveys the “embodied physicality of Indigenous experience”. This captured some of what I felt I’d gleaned from the book, though I didn’t quite have the words for it. Araluen read an excerpt from early in the book in which Dank shares a childhood memory

The sparks rose in the air and danced there – in celebration of a whole lot of things, I imagined. The deep hot red glow in the little hearts with their flaring skirts of blackened edges held my eyes. The embers twirled above our heads, in a dance on a sigh of wind barely there, and as I gazed upwards into the darkening sky, the just-appearing stars spotlighted larger ashy flakes. The bright burning cinders, exuberant and light, then faded to tiny pieces of black falling char.

Araluen loved the way Dank was able to go back into memory and narrativise that little girl.

Dank talked about how she always had access to books, but that her “childhood aesthetic” was always about country. She would do all her week’s correspondence school work on Monday morning and then “be gone with Dad”.

Araluen described the book as a “precious gift” that intricately captures experience. She commented on Dank’s interrogation of history. There is “no gratuitous, voyeuristic depiction” of what her father went through, for example, but we are conscious of the impact of history on him. She wanted to know how Dank navigated this.

It was at this point that the other main thread of the session appeared – the lack of representation of Aboriginal people, of the contribution they have made over the last 200 years (let alone the previous tens of thousands of years). It really gets up her nostrils! In historical photos, non-Aboriginal people are always identified, but never the Aboriginal workers. “We are not represented, we are not seen to exist, to be valid”, she said.

We then returned to narrative practice. The book comes, she said, from the less significant part of her PhD, so she didn’t feel bound by the conventions of literature. It wrote itself, just evolved.

The discussion then turned to language, multi-lingualism, and Dank’s research into semiotics and narrative structure, and the limitations that she observes.

Dank said that the issue of limitations motivated her. She is constantly vigilant about how language works in education, how Aboriginal students can “seem” incapable, and experience deficit in their education. She told us about discovering Umberto Eco who talked about the ways communities make sense of their surroundings. This is the basis of semiotics. Aboriginal people have their own languages, and these work differently on a semiotic level. The problem is that Aboriginal communication has been framed by, viewed through the prism of, western theories, but “we’ve been doing narrative longer than anyone else in the world” and it works because “we are still here”.

Araluen then talked about Dank’s style and structure, describing it as “eco-lyrical”, as having an environmental, seasonal underpinning. How did Dank find her writing language? Dank replied that she had always been a reader, and named her diverse influences – Funk & Wagnalls’ books, the Bible, Slim Dusty, Emily Dickinson’s poetry, Greek stoics (which fitted with the Scottish Methodist part of her heritage), and Toni Morrison. Araluen interrupted here with her description of the “bone-deep legacy of Beloved“, how it conveys the “physicality of memory”. Dank described Beloved as an unimaginable gift of a book, and that she got it. (Beloved is nowhere near my experience but I felt got it too. If ever a book could convey the injustice of slavery and racism at the deepest, most visceral level, it’s Beloved.)

Dank the said that Australian colonial authors, like Xavier Herbert, were also influences, in that they conveyed for her the “invisibilisation of a  people”. She got no sense of reality in what she was seeing. (This made sense to me. People talk about the importance of seeing themselves represented in culture – the arts, media, etc – which of course I understand, but Dank’s clarity about the implication of not seeing yourself, her sense that it’s not real to her experience, drove it home perfectly.)

Araluen talked about ecology, and how non-Aboriginal writers, going back to Lawson and Paterson, for example, have “f***ed up” representation of the land with their colonial and Gothic perspectives. Dank mentioned some “nice and convenient research” from the University of the Sunshine Coast which proves that Aboriginal stories document significant events on the land.

The conversation continued on how First Nations people understand country, on there being a “deep formal, absolute law around connection” to country, on understanding the earth and “our nonhuman kin”. Dank said that “country is not ever something I have the right to just wander casually across”. She talked about how we are “stuffing up ecosystems and habitats”, about mammal extinctions, and about fracking. Westerners do not understand how aquifers are connected, but the songlines do, she said. More Australians need to wake up to the urgency of the climate crisis. There was more, but I think you get the gist regarding the intense concern about what Araluen called “environmental violence”.

The formal part of the session ended with Dank reading from the beautiful “The business of feet” story in her book, which tells of her young son’s deep engagement with their country, and his awareness of the long history of that connection.

Q & A

  • On what sort of writer she sees herself having now published the book: she now feels like a writer; that is, the book is causing her identity to shift. She is becoming aware of the practice and process of writing, and wants to protect her non-genre writing practice. We come with this place is not a memoir. Dank added that she should thank the early colonial writers, because they made her sit up and say, “hang on, that’s not the truth”.
  • On what advice she would give to a Non-aboriginal teacher working with people from diverse linguistic backgrounds: start with the home language because that carries the student’s cultural being and it needs to be respected.
  • On what sustains Dank in the face of trauma: the real privilege of being alive, getting on with the business of living. Awful things are still happening, but there are also many things to remind her of the privilege of drawing breath. First Nations people are 4% of the population, but “this will aways be our country. It made us”, she said.
  • On what her perfect writing day would look like: a cup of Chai, and being on her own country with the aunties under a tree across the way being amazingly patient, then calling her when they think she’s written enough.

My wrap-up

This session might sound negative and critical of western culture, and it was in many ways, but Dank also admits to enjoying and drawing from both traditions. However, this book is about the culture that sustains her, the culture that she’s rightly passionate to see preserved and passed on, and that she believes can also offer something to the rest of us. This session was about how First Nations Australians are forging their own narrative practices, against a backdrop in which they have been invisible, unrepresented, for so long.

Canberra Writers Festival, 2023
A Jewel of a Book
Sunday 20 August 2023, 10.30-11.30am

Canberra Writers Festival 2023: 2, Celebrating the classics

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When I saw the line-up for this session – Debra Dank, Evelyn Araluen, Ellen Van Neerven and Yasmin Smith – I was in. I have read and admired writing by three of these writers and was keen to attend that rare thing, an all First Nations panel.

Its topic was described as follows:

A new literary project sets out to change the way we tell the story of Australian literature. Join series editor, Yasmin Smith and a stellar panel of writers as they celebrate the first edition of First Nations Classics. Essential reading for all generations.

The discussion

The program didn’t, for some reason, identify the publisher of this new series, but it is the wonderful University of Queensland Press which, as the panelists said several times, has an excellent track record in publishing and supporting First Nations writing. I wrote about this series late last year, so loved having the opportunity to hear it discussed by those involved.

The session started with acknowledgement of country, and then with each writer briefly introducing themselves, which they did primarily by identifying the country they belong to. I love that these country names are now becoming so familiar to us all. We are all learning – almost by osmosis – the First Nations make-up of the land we live on.

Smith then talked about the inspiration for the series, about UQP’s “incredible backlist” of books across a range of forms, that are timeless and have a clear relevance now. She then asked the panelists what makes a classic. The responses to this age-old question were varied, thoughtful and provocative . Araluen commenced because, she said laughingly, the “eye contact” had come to her! I loved her response – it’s when a book shifts into a communal relationship! The idea of “classics”, she said, is related to “the cannon”, and idea which is a western concept loaded with values of the the city-state(Plato), beauty and artistry (Aristotle), and – haha – sexual innuendo (Shakespeare). For her though a classic is a book that’s ground-changing, and that people incorporate into their lives. Real classics live within communities, outside universities. They are classics because they are valued by the people they are for and from.

She also talked about the musicality of writing, such as Ruby Langford Ginibi’s Don’t take your love to town. Dank picked up this idea and talked about musicality and rhythm. These make a classic, they are the “thing that beats within all of us”.

Van Neerven talked about classics being stories that can be read and heard, and about her own early reading as a 19-year-old of writers like Oodgeroo Noonuccal, Samuel Watson, and Leonard Fogarty. These spoke to her, though they were not alway widely celebrated in their times. She talked about Jackie Huggans’ book Sister girl. Rereleased last year, it had sold more in the next two months than it had in its first 30 years. Black literature is now being read and recognised; young people are people inspired to add to the conversation; and the publishing industry is more open to black stories.

It was then suggested that classics have great characters, a strong voice, truth-telling, and good evocation of place. Araluen identified Jeanine Leane’s Purple threads (my post) as an example of great evocation of place. You can “feel its realness, authenticity”. Classics also embody a sense of honouring what came before.

Smith next asked the panelists to talk about the growth of First Nations literature since their careers began, to which Debra Dank’s laughingly said that she was surrounded by “gorgeous, youthful folk” but that she was the youngest in terms of a writing career. Her PhD was in semiotics, which is what motivated her. She believes not many non-Indigenous Australians are aware of the depth of black writing, of its amazing richness. Blackfellas tell stories differently (which I loved hearing because I have commented on it before, and hoped I wasn’t making it up!)

Smith encouraged Van Neerven to talk about her Heat and light (my post) journey. She started with her unversity days when all her reading was “so white”. She then talked about learning what she didn’t know, how to break rules, and what she wanted to say; and about being part of the black&write! program. When Heat and light, a hybrid book, was published in 2013, there was little queer representation in First Nations literature, and little satirical/futuristic/speculative writing in the black space. There has been significant change in both these areas over the decade.

Araluen talked about Purple threads, which, like much First Nations literature, doesn’t fit into a neat package. There was talk of “blackfellas evading classification”! She found it both an honour and a challenge to be invited to contribute an introduction to Leane’s book. She tried three introductions: a literary analysis on why the book doesn’t fit the usual prose categories, but this came from our impulse to name; looking at it within the framework of Leane’s life but this would tell people how to read it; and finally, a focus on the place. She drove to Gundagai (under Leane’s guidance) and immersed herself in the place. It was an immense privilege to step into someone else’s story. All the books she said come from particular contexts, but are now in conversation with each other.

At this point she made a shout out to the Festival’s Artistic Director, Beejay Silcox, for her diversity and inclusiveness this year’s programming.

Smith then noted that classics hold deep, rich history, and asked Dank if she had any favourites. Dank neatly sidestepped this (almost), saying that each book reflects different times and experiences. She did though name Herb Wharton’s cattle country book (Unbranded) and said Ruby Ginibi’s book is a classic. She’s relatively new to Van Neerven’s work which she sees as profound in a different way. She really couldn’t pick favourites, she said. they are life markers, they guide us.

Araluen wondered what the series will do for kids, and then asked Smith about her experience managing the process. Smith said it felt overwhelming, but it was all based on consultation and community. The challenge was working out who could speak to which book for the intros. It was also very hard to choose the initial 8. She was 19 years old when she first read a black writer, Tara June Winch’s Swallow the air. It gave her a sense of belonging; she could see herself. So, she wanted books “that spoke to ourselves as black writers and black readers … to community”.

Q & A

  • On a second series and the production process: There is a second series of 8, coming out next June (2024). The process was complicated: some were out of print, some pre-digital, so there was scanning, rekeying, retypesetting; there was designing the covers to make them collectible as a set; there was no editing of the works, but there was the commissioning of the intros. It takes a long time.
  • On getting the books into school curriculums: Some are already (like Heat and light) but they are trying to get them into the educator’s market. Some have teacher notes.

The panelists then asked each other questions. Araluen asked Van Neerven how she felt about Alison Whittaker writing her book’s introduction. Van Neerven said she’d been daunted by the whole process when her book first came out, but this time felt more in control. She liked how Whittaker contextualised the book from her own experience. She loved feeling her work had been cared for.

Van Neerven then asked Dank what she was working on now. Dank wasn’t sure it was wise to talk about, but she is reframing the other part of her PhD which is about black narrative, but she is having second thoughts about its form. The problem is it’s about to go to the printers! Araluen answered the same question, saying it will be some time before she tries poetry again! Her next book is from her PhD on desire, haunting and healing in literature and storytelling.

Van Neerven didn’t get to answer her own question. She was saved, she said, by “1700 [the session end time] staring at her”!

This was truly lovely panel, in which the panelists showed such respect for each other but also exuded a quiet confidence in themselves – and gave me some new things to think about. Beautiful.

Canberra Writers Festival, 2023
Celebrating the classics
Saturday 19 August 2023, 4-5 pm

Debra Dank, We come with this place (#BookReview)

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First Nations people are advised that this post contains the names of deceased people.

It has been my reading group’s tradition for some years now to read a book by a First Nations writer in July, the month in which NAIDOC Week occurs. Coincidentally, NAIDOC Week’s 2023 theme was “For our elders”, which worked beautifully with our chosen book, Debra Dank’s We come with this place, because a large part of it is about the value and importance of elders and ancestors.

This was not, however, why we chose Dank’s book from the options before us. Its subject matter intrigued us, about which more anon, but we were also influenced by the fact that, at the time we were choosing, it had just won a record number of four awards in the New South Wales Premier’s Literary Awards: the Douglas Stewart Prize for Non-Fiction, the UTS Glenda Adams Award for New Writing, the Indigenous Writers’ prize, and the overall Book of the Year. It was also shortlisted for this year’s Stella Prize, and, after we scheduled it, it won the ALS Gold Medal. These are significant awards and, for most of us, the book lived up to its advance publicity.

I mentioned the subject matter above, but We come with this place is one of those books that is tricky to categorise. It’s a sort of multigenerational memoir that is also a guide to her culture and a community history of her people, before and after colonisation. It grew out of her PhD in Narrative Theory and Semiotics. Dank describes it in her Preface as a:

strange kind of letter written to my place – a recording of events and activities that I and my family have experienced, in order to tell Garranjini that I remember, and I know. It is all based on real events. Some parts have been reimagined, because they happened outside my presence, and several names have been changed. Our relationship with our place, however, is genuine and lives in ways that not easily told in English words or western ways.

She goes on to say that she wanted to show “how story works in my community, and how it has contributed to our living with country for so long”. It also felt imperative, she says, to talk about the “voices, human and non-human, who guided the Gudanji for centuries before anyone else stepped onto this land”. This is a truly generous thing to do, and my group loved that, loved how Dank shared her story, and particularly how she helped us whitefellas “see” how First Nations people understand and relate to Country. I knew much of this from all I’ve read and heard, but this book really grew my understanding.

The other special thing about this book for me is that it is set in an area I know. I spent three formative late-childhood years in Mount Isa, close to Camooweal where Dank’s mother’s family were based. I visited Camooweal several times, and traversed parts of the Barkly Tableland which encompasses her Country. The first First Nations people I heard of were the Kalkadoons, whom Dank mentions in her book. Dank herself, though, is a Gudanji/Wakaja woman, the former through her mother and the latter, her father.

“to see the pain as it lies in the landscape”

We come with this place is a confronting book, from its perfect and defiant title to its chronicling of the atrocities that her people faced. The fear of children being taken away pervades the book. There are stories of massacres, and other appalling brutalities including a rape of her father’s mother. Lucy’s “choices were both dire – a drover’s boy or a special girl. The same, just in different clothes”. There is intergenerational trauma, which Dank exemplifies through her father, Soda. Hardworking and loving, he bears traumas, which she characterises as “newer stories … that pushed and jostled with the older stories” and sometimes “pushed their way out with a violence” that was often directed at her mother, and sometimes herself.

Dank doesn’t hold back; the way she tells it is strong, speaking her truths and segueing between past and present, between brutal history and rejuvenating story, between people and ancestors. Amongst the tough stories are warm-hearted anecdotes about family life. An example is Dank telling of being on country with her grandfather Bimbo and her surprise and joy in learning how to catch fish in arid land. The stories speaking of deep love sit alongside the hard ones, and together convey that the people, their ancestors, and Country are interconnected. This idea is mirrored in the structure.

However, I admit that I did, initially, find the structure a bit confusing, but as I read on, I started to sense an overriding arc similar to that of Bangarra Dance Theatre’s recent offering, Yuldea. Both start with origin stories, then move through colonial history, and conclude with the power of kinship and connection to Country. But it’s not as linear as this sounds. For example, starting the book, and threading through Dank’s narrative are the three Water-women who came from sea in the Gulf of Carpentaria, and travel far to create “the freshwater and hill country” of the Gudanji. They also end the book, giving it an overall cyclical structure which, I think, reflects First Nations’ understanding of life. Other cycles occur within this structure, so there is a continuous sense of moving forwards and back in time, as experiences and stories build on each other to create “Gudanji memory” – for us, and for her people to whom she is writing. This idea of building “memory” from stories, from lines between places and the things that have happened there, is strange to western ways of thinking, but Dank makes it make sense. She shows us how stories are made and passed on through Country.

I’ve been trying to decide how to end this post, and then it came to me that the best way might be with some words from Dr Tyson Yunkaporta’s Introduction to the book. He is a First Nations scholar, founder of the Indigenous Knowledge Systems Lab at Deakin University in Melbourne, and the author of Sand talk. He admits to not being able to face “the through line of history from the savagery of the frontier wars to the interventionist policies of today”. Dank, though, has. He writes:

She hurts us, digs bullets out of old wounds that never healed properly, sucks out the poison and then begins our healing with love and laughter. She does this for everybody, no matter which side of the rifle you’re on.

Dank, in other words, doesn’t pull any punches, but neither does she ram them down your gullet. Her aim is to tell the truth, proud and clear, but to do it in order for healing to take place. Isn’t that what we all want?

Kim (Reading Matters) also loved this book.

Debra Dank
We come with this place
London: Echo, 2022
252pp.
ISBN: 9781760687397

Monday musings on Australian literature: Reconciliation Day musings

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Since 2018 in the Australian Capital Territory, the first Monday after (or on) 27 May (the anniversary of the 1967 referendum) is a public holiday called Reconciliation Day. It is part of Reconciliation Week which, says Wikipedia, aims “to celebrate Indigenous history and culture in Australia and foster reconciliation discussion and activities”. Because Mr Gums and I have reached crunch time in our downsizing project, we did not engage in any of the focused activities around town. However, quite coincidentally, my decluttering task today included the books that set me off down my own reconciliation path, not that we called it that then. So, I thought to share them with you – and some of my own journey, from the keen but naive teenager to the better-educated person I hope I am today.

It all started at high school in Sydney, although there were beginnings in my early high school years in the outback town of Mt Isa. In Sydney, though, it was two women – the school librarian, Miss (Ellen) Reeve, and my modern history teacher, Mrs (Mary) Reynolds – who encouraged my interest in civil rights and to whom I am eternally grateful. When I was 15, I wrote my first piece on the need for fair treatment of “Australian Aborigines”* – for the school magazine. I intended well, but looking at it now I can see that it was naive and simplistic.

The books I read in those days included:

  • Brian Hodge and Allen Whitehurst, Nation and people: An introduction to Australia in a changing world, 1967: its progress-focused tone was typical of the times. It did recognise, albeit in passing, “the first black owners of our continent” but it also conveyed that lie that they didn’t offer much opposition. It briefly discussed paternalism, assimilation, and integration, which, it says, “most thoughtful people are now favouring”.
  • Douglas Lockwood, I, the Aboriginal (1960 Bill’s post) and We, the Aborigines (1963, my ed. 1970): written by a white man in the voice of his Aboriginal subjects, these were some of my first introductions to Indigenous lives – at least outback ones. Such an approach is politically incorrect now but, in its favour, the table of contents lists every person by name and “tribe”.

Then we move to my university years, and although my major was English literature, I also studied some anthropology. This included traditional ethnographic studies, using AP Elkin’s classic The Australian Aborigines (with its uncomfortable subtitle, How to understand them), but also involved more political reading, like CD Rowley’s The destruction of Aboriginal society (1970). It was my first serious literary introduction to the truths we are still learning now. Here is what the back cover of my 1972 Pelican edition says:

The destruction of Aboriginal society is a powerful and detailed study of the history and tragedy of the interaction between black and white Australians. Most white Australians today are unaware of the part the Aboriginal played in the history of settlement. Even if he only stood to be shot, he influenced profoundly the kind of man who made a successful settler.

The Aboriginal has been “written out” of Australian history; the tragic significance of conflicts have long been bowdlerised and forgotten. Yet, even if vicariously, our guilt remains, as does our responsibility. Aboriginal attitudes take on a new dimension in the light of history, and no policies should be formulated except in that light. This is a book to stir the sleeping white Australian conscience.

That was over 50 years ago! What have we been doing? Anyhow, it’s the book that informed my understanding, by which I mean it kickstarted my thinking from simple ideas about fairness and equality to comprehending the sociological complexity. It is also the book that, in 1982, the academic Peter Biskup said had begun, twelve years previously, “the process of rewriting the history of contact of Australian Aboriginals”.

These writers were all white, however. The first work I read by a First Nations writer would have to be, as it was for many of my generation, Sally Morgan’s My place (1987). Sally Morgan conveyed the fear and shame that attended being Indigenous in modern Australia, how this caused her family members to try to hide their heritage if at all possible, and the devastating intergenerational (though we didn’t use that term then) impact this can have.

Since then, and particularly since 2000, my reading of First Nations writers has increased dramatically, much of it documented on this blog, so I’m not going to repeat all that now.

My main point is, really, how horrifyingly slow all this is. We have had, among other things, the 1967 Referendum; Mabo and Wik, and the related Native Title legislations in the 1990s; the Royal Commission into Aboriginal Deaths in Custody tabled in 1991; the Bringing Them Home report tabled in 1997; the National Apology in 2008; and most recently, the Uluru Statement from the Heart in 2017. Having come of age in the 1960s with all its idealistic fervour, I would never have believed that here I would be in the 2020s with so little real progress having been achieved, with relationships fraught and a referendum on constitutional recognition struggling to gain forward momentum.

But, it’s not about me, so I will share the theme of this year’s National Reconciliation Week, which is, appropraitely,

Be a Voice for Generations.

The theme  encourages all Australians to be a voice for reconciliation in tangible ways in our everyday lives – where we live, work and socialise.

For the work of generations past, and the benefit of generations future, act today for a more just, equitable and reconciled country for all.

And will leave you with CD Rowley’s conclusion. The words are of his time but the meaning is still valid, wouldn’t you say?

The future status and role of the Aboriginal will be a significant indicator of the kind of society which eventually takes shape in Australia.

* Nomenclature has changed over time, but in this article I have used different terms as appropriate to the subject and time.

Claire G. Coleman, Night bird (#Review)

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Wirlomin-Noongar woman Claire G. Coleman’s short story “Night bird” is the second First Nations Australia story in Ellen van Neerven and Rafeif Ismail’s anthology Unlimited futures: Speculative, visionary Blak+Black fiction, the book I chose for Bill’s (The Australian Legend) Australian Women Writers Gen 5 Week. The week finished officially a week ago, but I’m hoping Bill won’t mind my still referencing it. Coleman is not new to my blog. I reviewed her debut novel, Terra nullius, the year after it came out. She has written more fiction and some non-fiction since then, with a clear focus on the devastating impact of colonisation on First Nations culture and people.

“Night bird” continues this focus. It follows Ambelin Kwaymullina’s story in the anthology, “Fifteen days on Mars” (my review), which works well, because both draw on the importance and role of Ancestors in First Nations culture. Coleman’s story is told first person by an artist who is “too afraid to sleep, too tired to be awake”, who drinks to drown her sorrows, who fears she may be “going mad again [my emph]”. She tells us

I am haunted by the ghost of my Ancestors’ Country like a phantom limb …

[…]

I have been cut off from my Country, my ancestors cut up, the land drilled and dug and eaten by machines … my wounded homeland won’t let me rest.

This is not a subtle story. The narrator (whom I think is female, so I’ll go with that) grieves for a life she “could never have” because Country has been “severed”. She has “returned to Country” but, finding it “dead”, “could feel nothing and none” of her Ancestors. She feels haunted, but by what or whom?

I can hear a voice but I can’t make it out. I can hear a song but I can’t catch the words. I can hear the wind and it’s stealing my breath. I can hear nothing and it is screaming.

Country is part of her, but she wants to be free of the haunting, the “wordless voice”, the “phantom presence” that won’t go away. There is a wind, but it is “coming from the wrong direction – away from Country”. Then,

The wind changes, it caresses my back, and suddenly it’s coming from Country.

However, at the same time, a man appears and threatens her. There are now two voices – his and the Ancestors. This is a story about a battle between disempowerment (represented by the man) and empowerment (represented by the Ancestors). Is she, and are they, strong enough to prevail?

I suspect this story was inspired by an experience Coleman describes in her article in Writing the Country (The Griffith Review 63). She describes the life-changing experience of going to Country in 2015, her family’s Country that had been taboo due to a massacre that had occurred there in the nineteenth century. She writes:

I didn’t go there until 2015, that place changed my life forever, my world, my life, even the way I breathed. I took the taboo air into my lungs and I did not die or maybe I did. The bones of my feet landed on the sand and returned to life, I was born again on Country. The story of that place made me a storyteller; story is in my veins.

She says an old man told her that “no matter where we go Country calls out to us” and she writes of the bird, the Wirlo (or curlew), that “to me and mine are family”. Its cry, its scream, “calls me home” – as does the night bird in this story. She describes how Country cares for people as they care for Country. She writes:

I wept when I realised Country had not forgotten me even when I did not know Country. My old-people, my ancestors, would care for me.

All of this is seems embedded in “Night bird”, so now, back to it. It is another example of “Indigenous futurism”. It is ground very much in the real world. The voices that our narrator hears are mysterious, sometimes coming from her phone, sometimes from the air around her, but they are not magical, not fantastical, they are the Ancestors – and the story envisions a healthy relationship with them and thus Country.

On her website, Coleman includes a link to an interview she did with VerityLa after Terra Nullius came out. Among the questions was that one we readers love, which is whether any authors or novels influenced her. The first one she named was HG Wells’ War of the worlds, because it “is great in giving an understanding of how to show an overwhelming powerful enemy destroying a less well-armed defender”.  “In fact,” she says, “War of the Worlds is a powerful text for the examination of invasion and colonisation”. You can certainly see its influence in Terra Nullius, and it is evident here too.

Claire G. Coleman
“Night bird”
in Ellen van Neerven and Rafeif Ismail (ed.), Unlimited futures: Speculative, visionary Blak+Black fiction
North Fremantle: Fremantle Press in association with Djed Press, 2022
pp. 66-73
ISBN: 9781760991463 (eBook)

Ambelin Kwaymullina, Fifteen days on Mars (#Review)

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In 2014, Ambelin Kwaymullina, whose people are the Palyku of the Pilbara region of Western Australia, described herself in a Kill Your Darlings essay as writing “speculative fiction for young adults”. Three years later, in the 2017 Twelfth Planet Press anthology, Mother of invention, she said that she was “a Palyku author of Indigenous Futurisms”, citing Grace Dillon (as did I in this week’s Monday Musings) as the term’s originator. I share this progression in her thinking because it’s indicative of the energy and intellectual engagement among First Nations people with literature and the politics of what they are doing. Kwaymullina is an example of a First Nations Australian writer who is actively engaged in First Nations culture and thinking, as well as in the craft of writing.

I first came across Kwaymullina early in my volunteer work for the original Australian Women Writers Challenge, because many reviews for her young adult novels were posted to our database. But, I had not read her because YA literature is not my thing. However, I decided to read Ellen van Neerven and Rafeif Ismail’s anthology Unlimited futures: Speculative, visionary Blak+Black fiction for Bill’s (The Australian Legend) Australian Women Writers Gen 5 Week 15-22 January, and the first work in the anthology by an Australian woman was “Fifteen days on Mars” by Kwaymullina. Woo hoo… here was my chance to finally read her. I will post on more in this fascinating book, which I’ve not yet finished, later.

“Fifteen days on Mars” is an accessible short story, told chronologically from Day One to Day Fifteen. The politics is made clear in the opening paragraph, by beautifully skewering colonial settler behaviour concerning the naming of places:

It had been almost a year since we came to Mars. That was what I called this place although it had another name. It was Kensington Park or Windsor Estate or something like that but I couldn’t have said what because I could never remember it.

Our first person narrator Billie and her mum have come to Settler suburbia, where they are “the only Aboriginal people”, for some reason that is not immediately clear though we sense there’s a specific purpose. Billie hadn’t wanted to come but, as her mother’s only offspring without children, she’d drawn the short straw. The story starts with her pulling weeds from their garden, the very plants that the rest of the neighbourhood love, plants (I mean “weeds”) like roses. In this metaphorical way the colonial setting is established. This is a world we know. Very soon a new couple moves in across the road. Billie, at her Mum’s insistence, does the neighbourly thing, and makes contact. She quickly realises that their new neighbour, Sarah, is being abused by her husband, whom Billie calls The Suit. What to do?

To this point, notwithstanding the hint at the start that there’s something unusual about the situation, the story reads like a typical piece of contemporary fiction – that is, set in the known present world. But slowly, we become aware that something else is going on. Billie refers to “the rules”. Does she just mean the normal “rules” of social behaviour? Nope, our suspicion is right, there is something else. There’s reference to Sarah needing to “ask”, and to whether what or how she asks is “good enough for them upstairs”, aka “the Blue”, as Billie’s mum calls them. Billie says:

the truth was we knew very little about them, except they were some kind of intergalactic healers. But we knew why they’d come. It was because of the Fracture.

So now it’s clear we are in speculative fiction/Indigenous Futurism/Visionary Fiction/SFF territory. This is the sort of speculative fiction I can enjoy, something that doesn’t require me to learn a whole new world but that injects something new into the world I know, something that upends it a little.

The Fracture is not fully explained, but “something had smashed into the relationships that were space-time and cracks had spread out from the point of impact” resulting in, says Billie, “bubbles of the past floating across my reality”. The Blue, we are told, are trying to repair this Fracture, leaving humans “to do something about the bubbles” – but to the Blue’s rules. Billie’s mum had signed up “for the job of changing the bubble-world, or at least, of changing some of the people enough so they could exist in our reality”. Hmm, this makes them sound a bit like missionaries. An ironic twist?

Anyhow, the story continues, with a strong reference to the Stolen Generations, as Billie and her Mum, recognising these are “strange times”, try a different tack to save Sarah, and call on the ancestors. They hope the Blue won’t mind.

I will leave it there. I enjoyed the story – because it tells a First Nations story truthfully but generously; because the characters of Mum and Billie, while being somewhat stereotypical (the wise Mum and the reluctant Billie), are warm and engaging; and because the ideas and the story itself are intriguing to watch being played out.

In her 2017 piece cited above, Kwaymullina describes Indigenous Futurisms as “a form of storytelling whereby Indigenous peoples use the speculative fiction genre to challenge colonialism and imagine Indigenous futures”. This is exactly what she does in “Fifteen days on Mars”. The colonial legacy is unmistakeable, with most inhabitants of Settler suburbia remaining “unbelievably ignorant”, but she also offers glimmers of hope. I don’t eschew bleakness, but as an optimist I also appreciate it when writers can see paths to a better future. It’s energising.

Ambelin Kwaymullina
“Fifteen days on Mars”
in Ellen van Neerven and Rafeif Ismail (ed.), Unlimited futures: Speculative, visionary Blak+Black fiction
North Fremantle: Fremantle Press in association with Djed Press, 2022
pp. 42-64
ISBN: 9781760991463 (eBook)

Monday musings on Australian literature: First Nations Australia speculative fiction

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This post is my first contribution to Bill’s (The Australian Legend) Australian Women Writers Gen 5 Week 15-22 January. Gen 5 encompasses women who have been writing from the 1990s to now. Bill argues that two major trends characterise this era: “the rise and rise of Indigenous Lit” and “writing which in earlier days would have clearly been SF – but which now is generally characterised as Climate Fic., Dystopian, or less frequently, Fantasy/Surreal/Postmodern.” With this in mind, Bill decided that AWW Gen 5’s focus would SFF – Science Fiction/Fantasy.

Given Bill observed that First Nations Women are writing in this genre, I have decided, for this post, to combine the two trends. It won’t be comprehensive, but more in the spirit of providing an introduction or overview. Here goes …

I have seen various terms applied to SF, or what I prefer, though Bill doesn’t, to call Speculative Fiction. Introducing their anthology, Unlimited futures, Ellen van Neerven and Rafeif Ismail speak of Visionary Fiction, which Wikipedia explains is not “science fiction” because it is driven by “new and uncanny experiences (mystical, spiritual and paranormal) in the neural web”. Wikipedia quotes Michael Gurian, who was one of the first to promote the genre on the web. He defines visionary fiction as “fiction in which the expansion of the human mind drives the plot. Where science fiction is characterized by storytelling based in expanded use of science to drive narrative, visionary fiction is characterized by storytelling based in expanded use of mental ability to drive narrative.” So, it may not be traditional SF, but I believe it can be encompassed under the speculative fiction umbrella, particularly as First Nations people see it.

Claire G Coleman, Terra nullius

The other main term I want to share, I found in BookRiot, in their 2020 article, “Explore Indigenous Futurisms with these SFF books by Indigenous authors”, by Danika Ellis. Ellis, who also uses the umbrella term, Speculative Fiction, writes that “Indigenous Futurisms” was coined by Dr. Grace Dillon, professor in the Indigenous Nations Studies Program at Portland State University. It was inspired by Afrofuturisms, which explores speculative fiction through an African diaspora lens. Ellis explains that “depictions of Indigenous people in mainstream media has often placed them in a historical context, not recognizing the Indigenous cultures and individuals of today, never mind the future. Indigenous Futurisms imagine Indigenous people into every context: space travel, fantasy worlds, alien invasions, and more.” BookRiot’s list includes Claire G. Coleman’s Terra Nullius (my review) and Ambelin Kwaymullina’s young adult novel The interrogation of Ashala Wolf. Ellis makes the point that:

Indigenous Futurisms brings a much-needed perspective to a genre that is often uncritically colonial, whether it’s fantasy rooted in Medieval England, or space travel that celebrates conquering new worlds.

Good one. Not being a reader in this genre, I hadn’t clocked this.

Meanwhile, closer to home, last June The Conversation ran a review by Yasmine Musharbash of This all come back now: An anthology of First Nations speculative fiction, which was edited by Mykaela Saunders. This anthology, you will have noticed, uses the term Speculative Fiction, and Musharbash accepts this, offering her understanding of the genre:

In my view, speculative fiction – the narrative exploration of “what-ifs”, the creative probing into latent possibilities, the imaginary voyaging into potential futures – is the genre of our times. We are on the brink of … something. Environmentally, for sure. But also socially, politically, economically. 

What this something is, when it will happen, how it will shape the future: these are the questions at stake. 

This all come back now, she says, is the “first Australian anthology of First Nations speculative fiction”. This might be so, but of course First Nations Australians have been writing speculative fiction for some time. Musharbash discusses what characterises this anthology as “First Nations”, and says the first thing is “Country with a capital C, in that very First Nations sense of something utterly fundamental and intimately related to the self, is centrally present across these pages. Many of these stories are fully immersed in Country.” This is not surprising, nor, really is the other recurring element she identifies, humour. I have mentioned before First Nations humour and its particular flavour. Musharbash describes the humour as being cheeky, and often “bitter-funny”.

First Nations Australia SFF

I wrote above that First Nations Australians have been writing speculative fiction (SFF) for some time, and I’ve reviewed a little here on my blog, including Coleman’s Terra nullius, and Ellen van Neerven’s “Water” (my post), which is included in This all come back now. Coleman, in fact, is making this space a bit of her own, with two more novels, The old lie (Bill’s review) and Enclave (Bill’s review), published

Book cover

Before them was Alexis Wright with Carpentaria (my review) and, more obviously, The Swan book (Lisa and Bill). Bill describes this latter as being set “some time in the future after the countries of Europe have been lost in the Climate Wars”. It is still on my TBR.

However, there are several other writers whom I’ve not read or reviewed (yet) on my blog, like Karen Wyld and Alison Whittaker. Another is Ambelin Kwaymullina, who is best known for her YA speculative fiction series, The Tribe. Six years ago, she wrote a post, titled “Reflecting on Indigenous superheroes, Indigenous Futurisms and the future of diversity in literature“ on the loveozya blog. She starts with a strong argument about how Indigenous writing has been measured, against Western concepts, and addresses that colonisation aspect I mentioned above. She also addresses the point I have heard Alexis Wright make about “magic”, and takes it further:

In Australia and elsewhere, Indigenous peoples have also long been able to interact with the world in ways that the West might label as ‘magic’, but this is because the West often defines the real (and hence the possible) differently to the Indigenous cultures of the earth. There are many aspects of Indigenous realities that might be called ‘speculative’ by the West (such as communicating with animals and time travel). There is also much in Western literature that Indigenous peoples regard as fantasy even though it is labeled as fact, including the numerous negative stereotypes and denigrations of Indigenous peoples and culture contained within settler literature. 

Another good challenge to our worldview. She too references Dillon’s “Indigenous futurisms”, explaining that it describes “a form of storytelling whereby Indigenous peoples use the speculative fiction genre to challenge colonialism and envision Indigenous futures”.

Kwaymullina argues that there’s a growing Indigenous presence in speculative fiction, including in YA and Children’s fiction, and names some writers – Teagan Chilcott, Tristan Michael Savage, graphic novelist Brenton McKenna, and the young Aboriginal people responsible for NEOMAD (my post).

So, an exciting time for the genre and for literature in general, but I’ll close here …

Have you have read any First Nations (anywhere) speculative fiction? If so, care to share?

Monday musings on Australian literature: First Nations Classics

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Over the years I have written several posts on publishers who have made a commitment to publishing Australian classics, such as Text, Allen and Unwin and the Sydney University Press, to name a few. I was thrilled last week to come across another one, this time from UQP, the University of Queensland Press, which has announced a First Nations Classics series.

UQP is well-known for its longstanding support of First Nations writing – both through publishing and through its sponsoring the annual David Unaipon unpublished manuscript award for First Nations writers. Indeed it describes itself as the first mainstream publisher “to set up a list specifically for Indigenous authors, the Black Australian Writers series”. Now, with this Classics initiative, it is going the next step.

The first set in the series comprises EIGHT titles which will be published in 2023. They are award-winning or shortlisted titles, dating back to 1988, and are well-priced at $19.99 each. Here’s the list (from UQP’s own blog):

(Links on the introduction writers are to my posts on those writers.)

As you can see, like the Text Classics series, for example, this comes with new introductions from contemporary authors – a true value-add. UQP says on its blog that this first set of books includes memoir, novels, short stories and poetry. Some are Unaipon Award winners, including the inaugural 1988 winner, Graeme Dixon’s poetry collection Holocaust Island, which is currently out of print.

You will also notice that among the bloggers I know, we have reviewed five of the eight titles. The three we haven’t, Graham Dixon’s Holocaust Island, Archive Weller’s The window seat and Herb Wharton’s Unbranded aren’t known to me, though I have heard of Archie Weller. So, given you have no reviews for them to click on, here is a little more on them:

  • Dixon’s Holocaust Island (1990): “a dynamic collection of poetry” that speaks out “on contemporary and controversial issues, from Black deaths in custody to the struggles of single mothers. Contrasted with these are poems of spirited humour and sharp satire”. (from GoodReads)
  • Weller’s The window seat, and other stories (2009): “a collection of Weller’s best short fiction and a tribute to his contribution to Australian literature. The stories are honest, brutal and moving” (from UQP website).
  • Wharton’s Unbranded (2000): a novel which offers “an Aboriginal viewpoint on the pastoral industry and race relations … by a masterly yarn teller” (from the book cover on the UQP website)

Now, back to the series – UQP’s publisher Aviva Tuffield articulates, on the above-linked blog, their ambition for this project:

This series will generate renewed interest for these books and their authors – both individually and collectively – and ensure them the contemporary audience they deserve.

She also explains that they’ve been assisted with funding from the Australia Council and the Copyright Agency’s Cultural Fund. I love the work that the latter does, in particular. Over the years of this blog I have referred to many varied programs and projects supported by the Copyright Agency.

The editor of the series is First Nations writer and editor Yasmin Smith who reiterates Tuffield’s ambition:

I hope this series will provide readers a renewed appetite, a greater awareness and a new thoughtfulness towards Indigenous stories and culture. The First Nations Classics are essential reading for all generations.

The blog implies UQP’s selection criteria for the books when it describes them as “some brilliant, timeless books – across all genres – that are as important, engaging and relevant today as they ever were on first publication”.

The blog also shares a little about the cover design for the series, by Jenna Lee, “a Larrakia, Wardaman and Karajarri woman with mixed Asian (Chinese, Japanese and Filipino) and Anglo-Australian ancestry”. The aim of the design is “to highlight and showcase the vibrancy, diversity and nuance of First Nations authors, their voices, and the important stories they share”. The covers are intended “to make sure they are recognisable as a collective set but still allow for individuality to feature, with unique colour combinations and illustrative patterns giving the reader a window into the story within”. I’ve had a look at them, and think they are gorgeous and accessible. Click on the pic and see what you think.

Now, over to you. What – looking at UQP’s inventory – do you think should be in the 2024 set?

(If you are not Aussie, you are welcome to select a First Nations work from your own country if relevant. Of course, you can also name a non-UQP book, as an intellectual exercise, but I’d love to see how close we get to what is selected.)